Shoot on Sight

The ongoing SPDC offensive against villagers in northern Karen State
December 2006

The Burmese army launched a large scale offensive in the districts of Toungoo, Nyaung Lay Bin and Muthraw in northern Karen State in November 2005 targeting the civilian Karen population. This offensive has been ongoing for over a year and it continues today. Villages are being shelled with mortars, looted and burnt to the ground. Crops and food supplies are being destroyed. Burmese soldiers are ordered to shoot on sight, regardless of whether it is a combatant or a defenseless civilian. As a result more than 27,000 people have been forced from their homes, either hiding in the jungle or trying to find refuge in Thailand. The Burmese army continues to increase its military presence in these areas and carry out attacks against villagers.
In addition to the increased number of military attacks and militarisation of these districts, which has been ongoing for a number of years, in particular since the Karen National Union (KNU) and State Peace and Development Council (SPDC) agreed to a verbal ceasefire in January 2004, there has also been a rise in human rights abuses perpetrated by the army. These include: force labour and portering demands, land confiscation, rape and other gender based violence, looting and destruction of property, arbitrary taxation, restriction of movement, torture and extra-judicial killings.



Despite the fact that this offensive has been underway for over a year now there is not a clear singular reason behind the attacks. However, a number of contributing factors have emerged: the move to the new capital Pyinmana and the establishment of a five kilometre security zone around it, the acquisition of land for national development projects, and the need to secure transportation routes to and from these sites. Additionally, the three districts targeted are considered the ‘heartland’ of Karen resistance to Burmese oppression. Despite the armed struggle though the KNU and Karen National Liberation Army (KNLA) against the regime, it is the people, the civilian villagers, that pose the biggest threat to local and regional SPDC power these days. The non-violent resistance strategies, such as defying orders from the military and fleeing into the jungle rather than being controlled, employed by the villagers make them active participants in the struggle for peace and justice in Burma, not passive victims.



Nonetheless, the reasons behind the offensive do not detract from the fact that the Burmese army is attacking the civilian Karen population without any form of provocation. In addition to purposely attacking villagers the Burmese army is also undermining the grassroots people’s ability to survive. The villagers in the offensive area, who are mainly farmers, were beginning to harvest their crops when the offensive began last November. As villagers had to flee to safety in the jungle, their crops either rotted in the fields or were eaten by animals, leading to food shortages.



This acute food shortage will be further exacerbated next year. As the offensive continued over the past twelve months more villagers had to flee the Burmese troops. This meant that they could not prepare for next years crop. Consequently in November and December 2006 there will be no crop to harvest and food scarcity will continue next year, regardless of the political situation.



Most of the 27,000 people who have been displaced have very little, if any, food. Their diets are supplemented with food that they can find from the jungle. Due to the severe landmine contamination of the areas, it is extremely dangerous to search for food.



In addition to food scarcity internally displaced persons (IDPs) face serious health issues, especially during the wet season. Malaria is prevalent, as are skin diseases, dysentery and malnutrition. It is the children and the elderly who suffer the most under the given conditions. Heavily pregnant women also face additional hardships as they have to flee the same as other villagers, walking for days and giving birth while on the run. Villagers, as a result of military attacks, are more likely to be injured by a landmine or through soldier violence, for example being shot or stabbed. Access to medical services is virtually non-existent, and what is available is gravely insufficient. As a result people often die from preventable and curable diseases and treatable injuries.



The regime prevents all non-governmental organisations and United Nations agencies inside Burma giving humanitarian aid to the villagers affected by the offensive. The junta prohibits organisations traveling to these areas and documenting human rights violations and the humanitarian crisis. It is virtually impossible to bypass these regulations, as the region is very mountainous and all transportation routes, apart from walking, are controlled by the SPDC.
Some community-based organizations that work cross-border from Thailand manage to bring some assistance to the IDPs, but it is only a tiny amount of what is needed. The SPDC deems the activities of these groups illegal and if the Burmese army catches workers they will simply disappear – never to be heard of or seen again.



While the majority of IDPs choose to stay in hiding near their villages as a form of non-violent resistance, others decide to travel to Thailand to seek refuge in the camps along the Thai-Burma border. So far this year Thai authorities have allowed approximately 3,000 people to cross the border and enter a refugee camp near Mae Sariang, Thailand. However, the Thai authorities have not consistently kept the border open and have frequently refused IDPs entrance to the kingdom, reasoning that they are not fleeing fighting, but are merely capitalising on the resettlement opportunities that are being opened up to the refugees in the camp.



As a result of the border’s sporadic closure, approximately 1,400 IDPs (a figure that is continually rising) are living in a makeshift camp along the Salween River, on the Burmese side of the border. This temporary IDP settlement receives aid from organisations working along the Thai-Burma border, at the discretion of the Thai authorities, but there are numerous protection issues associated with the camp. There is a Burmese army base that is only an hour’s walk away, making the IDPs vulnerable to a potential attack.



This is the worst offensive that the junta has conducted since it joined ASEAN in 1997. However, the offensive is not an isolated event, but rather the continuation of a campaign by the military junta to control the population of Burma. Despite the fact that this offensive has been underway for over a year, the international community is yet to find a solution that will persuade the SPDC to stop their attacks on civilians. Throughout the numerous military campaigns thousands of lives have been lost - all valuable and irreplaceable. December 2006





(This article is taken from the site www.burmaissues.org You can also check out this www.burmaissues.org/En/reports/OSP.pdf for a detail information on this article. You can also visit www.ncgub.net for some video clips--scroll down and check out "Burma's Secret War" video clip)

The Karen

"In the hands of God we trust"
(Rev. Dr. Simon, Principal of KKBBSC, Maela Refugee Camp)
www.arkaid.nl/kkbbsc

"They call us displaced people, but praise God; we are not misplaced.

They say they see no hope for our future, but praise God; our future is as bright is as the promise of God.

They say they see the life of our people as a misery, but praise God; our life is a mystery.

For what they say is what they see, and what they see is temporal, but ours is the eternal.

All because we put ourselves, in the hands of God we trust."



The Karens(Saw Wado, KKBBSC)
The Karens are a group of nomadic people, of whom the Burmese are another, who many centuries ago left their homes in Easter Tibet and South China and migrated south to the warmer climate and more fertile soil of South-East-Asia.
They arrived and made their settlement in Burma around A.D. 739. G.H. Luce and some Karen historians affirm that by 7th or 8th Century AD, the Karen were already occupying places like the whole lower Burma ( the delta area); along the banks of Salween river and the Irawady river, the two main rivers in Burma. They settled there for about a hundred year before the arrival of the Burmese around 825 AD.
Ever since, the Karens appeared to have been a subject race oppressed by their stronger neighbors and frequently used as slaves. To avoid oppression the Karen lived on hills and remoter parts. They were a subject and despised race. But they remain Karens.
Culturally, “the Karens are open, honest, lacking all guile in their face,” said Ian Morrison in his book, Grandfather Longlegs. (Faber and Faber LTD, 24 Russell Square, London). The Karens have a distinct dress. The men wear a simple Tunic called Te’, the married women a woven sarong and a short tunic, the girls and unmarried women a long white garment like a western nightdress. Most of the Karen history, traditions and cultural identity are handed down, the God-tradition be it oral or written, in poetic forms. Most of the Karens are simple cultivators. The Karens were once known as ‘Star of the East’ which denotes simplicity, honesty, hospitality in traits. The Karens are egalitarian in nature and hence are weak in buying-selling stuff or economic affairs.
Ian Morrison also sated that the Karens are not an intelligent people. They are nothing like as quick-witted as the Burmese or the Chinese “they are often extremely stupid. Like most people who live in the hills or who have been long oppressed, they are reserved. They like to use their own expression, ‘Put a thing in the heart.’ Only when they know a man well will they open their hearts. To a man they know and trust and love they will remain faithful till they die.”
The position of the Karens before the advent of the British was that of a subject race in true orient Fashion. They were treated as slaves; hence, they gradually moved their homes by mountain-side or tracts of land far away from towns and large villages occupied by the Burmese, in Delta.

The Karen God-tradition, so firmly believed in and strongly adhered to, was, that their white brother to whom God temporarily entrusted the golden book, that is the book of God, would one day be brought back to the Karens. So when Andoniram Judson arrived with the golden book i.e., the Bible, there was a big stir among the Karens. Judson gained the first Karen convert to Christianity in Ko Tha Byu by (1828) who wasted no time in spreading the gospel among his people, declaring that the long-lost ‘Book of God’ had been brought back by the white brother, and that the Karen God-tradition had been fulfilled.

When more and more Karens were embracing Christianity, the Burmese proceeded to make life more unbearable for the new converts. Persecution both religions and political began in earnest. Numerous Karens were caught and thrown into prisons, suffering untold agonies, and a few were crucified. One man, by the name of Klaw Meh was nailed to a cross, his abdomen ripped open with intestines hanging down, which the crows were picking while the poor man writhed in agony in an impossible attempt to drive away the crows. His voice gradually grew weaker until at last he died a miserable death, but a martyr on the cross like his master Jesus Christ. His crucifixion took place near a railroad passing between Rangoon and Bassein in a place called Yegyi. (Passim, from Burma and the Karens, by Sir San C. po).

The Karen’s long harbored anger against the Burmese oppression finally reached its peak and exploded with the birth Karen revolution in 1949, January 31st, a year after the end of British rule in Burma. The Karen revolution was neither to oppress the Burmese nor to retaliate against what the Burmese have done. It is a self-defense revolution and what they ask for are 1. The recognition of Karen state must be complete (Statehood). 2. Equality (Burmese one Kyat-Karen one Kyat). 3. We want no racial conflict. 4. We want no civil war. These are the four things which they aim for. But the regime denied all these things by saying, “there is no land for you, not even an inch. If you want the land, fight. The denial of these four things led to a disastrous civil war ever since.
The Karen revolution was once very strong in the beginning capturing almost all the major places and strongholds of the Burmese regime. In fact, the Karen had captured all the important places except the Insein areas which were only 7 miles in measurement. The Karen would have captured all, had they just ignored the faked cease-fire call of U Nu, the then regime leader.
Ba U Gui, our leader was persuaded (forced) to sign the cease-fire agreement against his actual way. In fact, he reluctantly signed the agreement. Taking advantage of the cease-fire, U Nu ordered his troops to surround the Karens up; they quickly brought weapons from India and surprise-attacked Karen to their disadvantage.

Be it as that may, fifty and seven years, under the successive regimes of Burma, rendered us to extreme frustration to the extent of hoping against hope.
Now, we are away from our home land displaced, stateless and basically behind barbed wires. We who were once independent now find ourselves dependent and now living on charity. We have lost our dignity and have become dependent upon others which in many ways degrading and disgraceful. Staying in Thailand as refugees is like running away from a tiger just to find ourselves confronting head-on with another bear which in many ways is no different from the tiger itself.
The UNHCR’s leadership in sending people for a third- country resettlement is one of the solutions, and yet this thing does not touch the Karen’s root-cause problem. I mean what the Karens need is more than this privilege. They need a land in which they can settle peacefully with freedom and dignity. The Karens, I feel, generally are not opportunistic business people. They seek their destination, not foreign resettlement. Their hope is rooted deep in their belief of the ‘Promised Land,’ their mother land and not in some utopian third countries.
However, many families left the camp for the third countries’ option; many will be leaving as far as my knowledge is concerned. Their reasons of leaving are educations and economics. It looks like many people have lost hope or are in the process of loosing hope in the Karen cause; they don’t want to live in a place where they have nothing to live for.
Moreover, more and more people seek to become Thai-citizens by paying some 50,000 Baths or so to some Thai-Karen villagers to acquire the Thai Identity Cards. This thing, too, can dilute our sense of responsibility toward our Karen cause.
Let me now leave you here with the present situation of the Karen people.

With Saw Wado in Kawthooie Karen Baptist Bible School and College, Maela Camp

"This is in the KKBBSC, Maela camp with Wado (the tough one). He is one among the first batch students (1995-1998) of the Bachelor of Theological Studies in this Bible School. After his BTS, he went to Nagaland, India, and completed his M.Div. and Th.M. in Oriental Theological Seminary (1998-2003), each time with earning an academic excellence to his credits. Since then he has been one of the regular and promising teachers in the BTS program. At present, he also works as the secretary of the Kawthoolie Karen Baptist Churches Youth Endeavor. Out here in the school, he likes to be called as the 'Rebel'--rebel for Christ. If you would like to check out this rebel you may do so through his e-mail: cross_rebel4xt@yahoo.com. You may also check out what he is doing with their youth through this blog www.kkbcyouth.blogspot.com and contact through wado.kkbbsc@gmail.com. You can get to know him and his people as you continue further below."

THE KARENS

"The Karens are a group of nomadic people, of whom the Burmese are another, who many centuries ago left their homes in Easter Tibet and South China and migrated south to the warmer climate and more fertile soil of South-East-Asia.
They arrived and made their settlement in Burma around A.D. 739. G.H. Luce and some Karen historians affirm that by 7th or 8th Century AD, the Karen were already occupying places like the whole lower Burma ( the delta area); along the banks of Salween river and the Irawady river, the two main rivers in Burma. They settled there for about a hundred year before the arrival of the Burmese around 825 AD.
Ever since, the Karens appeared to have been a subject race, oppressed by their stronger neighbors and frequently used as slaves. To avoid oppression the Karen lived on hills and remoter parts. They were a subject and despised race. But they remain Karens.
Culturally, “the Karens are open, honest, lacking all guile in their face,” said Ian Morrison in his book, Grandfather Longlegs. (Faber and Faber LTD, 24 Russell Square, London). The Karens have a distinct dress. The men wear a simple Tunic called Te’, the married women a woven sarong and a short tunic, the girls and unmarried women a long white garment like a western nightdress. Most of the Karen history, traditions and cultural identity are handed down, the God-tradition be it oral or written, in poetic forms. Most of the Karens are simple cultivators. The Karens were once known as ‘Star of the East’ which denotes simplicity, honesty, hospitality in traits. The Karens are egalitarian in nature and hence are weak in buying-selling stuff or economic affairs.
Ian Morrison also sated that the Karens are not an intelligent people. They are nothing like as quick-witted as the Burmese or the Chinese “they are often extremely stupid. Like most people who live in the hills or who have been long oppressed, they are reserved. They like to use their own expression, ‘Put a thing in the heart.’ Only when they know a man well will they open their hearts. To a man they know and trust and love they will remain faithful till they die.”
The position of the Karens before the advent of the British was that of a subject race in true orient Fashion. They were treated as slaves; hence, they gradually moved their homes by mountain-side or tracts of land far away from towns and large villages occupied by the Burmese, in Delta.
The Karen God-tradition, so firmly believed in and strongly adhered to, was, that their white brother to whom God temporarily entrusted the golden book, that is the book of God, would one day be brought back to the Karens. So when Andoniram Judson arrived with the golden book i.e., the Bible, there was a big stir among the Karens. Judson gained the first Karen convert to Christianity in Ko Tha Byu by (1828) who wasted no time in spreading the gospel among his people, declaring that the long-lost ‘Book of God’ had been brought back by the white brother, and that the Karen God-tradition had been fulfilled.
When more and more Karens were embracing Christianity, the Burmese proceeded to make life more unbearable for the new converts. Persecution both religions and political began in earnest. Numerous Karens were caught and thrown into prisons, suffering untold agonies, and a few were crucified. One man, by the name of Klaw Meh was nailed to a cross, his abdomen ripped open with intestines hanging down, which the crows were picking while the poor man writhed in agony in an impossible attempt to drive away the crows. His voice gradually grew weaker until at last he died a miserable death, but a martyr on the cross like his master Jesus Christ. His crucifixion took place near a railroad passing between Rangoon and Bassein in a place called Yegyi. (Passim, from Burma and the Karens, by Sir San C. po).
The Karen’s long harbored anger against the Burmese oppression finally reached its peak and exploded with the birth Karen revolution in 1949, January 31st, a year after the end of British rule in Burma.
The Karen revolution was neither to oppress the Burmese nor to retaliate against what the Burmese have done. It is a self-defense revolution and what they ask for are 1. The recognition of Karen state must be complete (Statehood). 2. Equality (Burmese one Kyat-Karen one Kyat). 3. We want no racial conflict. 4. We want no civil war. These are the four things which they aim for. But the regime denied all these things by saying, “there is no land for you, not even an inch. If you want the land, fight. The denial of these four things led to a disastrous civil war ever since.
The Karen revolution was once very strong in the beginning capturing almost all the major places and strongholds of the Burmese regime. In fact, the Karen had captured all the important places except the Insein areas which were only 7 miles in measurement. The Karen would have captured all, had they just ignored the faked cease-fire call of U Nu, the then regime leader.
Ba U Gui, our leader was persuaded (forced) to sign the cease-fire agreement against his actual way. In fact, he reluctantly signed the agreement. Taking advantage of the cease-fire, U Nu ordered his troops to surround the Karens up; they quickly brought weapons from India and surprise-attacked Karen to their disadvantage.
Be it as that may, fifty and seven years, under the successive regimes of Burma, rendered us to extreme frustration to the extent of hoping against hope.
Now, we are away from our home land displaced, stateless and basically behind barbed wires. We who were once independent now find ourselves dependent and now living on charity. We have lost our dignity and have become dependent upon others which in many ways degrading and disgraceful. Staying in Thailand as refugees is like running away from a tiger just to find ourselves confronting head-on with another bear which in many ways is no different from the tiger itself.
The UNHCR’s leadership in sending people for a third- country resettlement is one of the solutions, and yet this thing does not touch the Karen’s root-cause problem. I mean what the Karens need is more than this privilege. They need a land in which they can settle peacefully with freedom and dignity. The Karens, I feel, generally are not opportunistic business people. They seek their destination, not foreign resettlement. Their hope is rooted deep in their belief of the ‘Promised Land,’ their mother land and not in some utopian third countries.
However, many families left the camp for the third countries’ option; many will be leaving as far as my knowledge is concerned. Their reasons of leaving are educations and economics. It looks like many people have lost hope or are in the process of loosing hope in the Karen cause; they don’t want to live in a place where they have nothing to live for.
Moreover, more and more people seek to become Thai-citizens by paying some 50,000 Baths or so to some Thai-Karen villagers to acquire the Thai Identity Cards. This thing, too, can dilute our sense of responsibility toward our Karen cause.
Let me now leave you here with the present situation of the Karen people. "
(Saw Wado, KKBBSC)

A Wild Dream: "Prayer for a Life Time"
"The Karens are universally weak in two things. 1. Politics 2. Economics. This weakness is actually a cultural identity. The Karens are actually simple minded people and are not attracted to high standard lifestyle. They are peaceful and are not aggressive about issues like human rights, freedom, justice or economic development. These things boil down to our cultural values and under developed educational system.
Our day-to-day struggles have, may be, blind-folded us from seeing a distant future and we are left to live only on a one-day-at-a-time basis. Our future is actually scary, considering the fact that prices are higher each day and those who have been helping us will have to increase, or may be even double their donations each year. We can easily imagine the hardship that is to come from not-a-very-distant future if we cannot become self-support in some ways or if we cannot recirculate these helps that we get in some sustainable ways. Prices, higher; population, increases; alas, we need to take control, work on some workable solutions. We need to rise up, I guess to mend some mend able leaks.

The UNHCR’s leadership in sending people for a third- country resettlement is one of the solutions, and yet this thing does not touch the Karen’s root-cause problem. I mean what the Karens need is more than this privilege. They need a land in which they can settle peacefully with freedom and dignity. The Karens, I feel, generally are not opportunistic business people. They seek their destination, not foreign resettlement. Their hope is rooted deep in their belief of the ‘Promised Land,’ their mother land and not in some utopian third countries.

However, many families left the camp for the third countries’ option; many will be leaving as far as my knowledge is concerned. Their reasons of leaving are educations and economics. It looks like many people have lost hope or are in the process of loosing hope in the Karen cause; they don’t want to live in a place where they have nothing to live for.

Moreover, more and more people seek to become Thai-citizens by paying some 50,000 Baths or so to some Thai-Karen villagers to acquire the Thai Identity Cards. This thing, too, can dilute our sense of responsibility toward our Karen cause.
The camp-arrest live is not a bad opting comparing to the IDP (the Internally Displaced People), provided we have things to live for, or when we hold a job of some sort at hand. Unfortunately, all the major shops are run and controlled by Muslim people in all the Karen Refugee Camps; some of them are hardly refugees. Refugee status, for them, is just a mask or an excuse for the business opportunity. Now, money goes to them flow into endless pits. Almost nothing returns to the Karen revolution, the Karen Churches, the Karen organizations, etc.

What would it be if these shops are managed by the Karen themselves in all the Karen Refugee camps along the border? There would be a difference.
Even when a time comes for us to go back one day, settle in our homeland; honestly, we do not want to see foreigners rather than our own people leading in our business, entrepreneurship and market system.
The Karen themselves will be their own example and inspiration in their struggle to become a peaceful and well-to-do nation.

I still believe in the oppressed themselves being their own example and inspiration and in the process of their own liberation. I value outside supports which we will do very badly without them. The Karen themselves will have to rise up; they will have to link up with each other and shout for our freedom. Nothing is like doing it ourselves. We have been receiving flowing help from NGOs, from different organizations, from individual donors, and so on; but these helps should not flow into endless pits. These are things I want to see done among the Karen people; if not sooner, it has to be done later. But these are as urgent as a life and death situation which every Karen should put first priority in. There are three most important things:

1. The revival of the Karen churches:
It has been 177 years since we received the Gospel and yet only 25 percents Karen become Christians. Because those professed Christianity are complacent enough to ignore the importance of our situation here and now. The Karen Christians are not relevant to the struggle of the day. It looks like the God the Karens believe in is sick and I do not think it is that same God who brought Israel out of the bondage of Egypt.
Nietzsche said that God is dead. That is the God he believed in. But I don’t think Nietzsche’s God is the same living God who rose from the tomb 2000 years ago.
If the Karens believe in a living God they need to be more living.
I mean God is not a dose of opium for our Karen situation. He is the champion of the weak and the oppressed. He is our solution and not sedation. The Karen churches have to be alive and kicking.
I mean, the church should rise up not to spread the church; or to increase materials inside churches, but to spread the kingdom of God. The duty of the church is not to maintain the status quo of institutions but to move forward and orient toward the kingdom of God. The focus of the church is not materialism but people and their souls. The first and last word of the church is not to glorify the church but to glorify God the Father who is in Jesus Christ and through the power of the Holy Spirit.
2. The Karen Economic:
The kingdom of God that Jesus wanted to establish is not in Moon or in Mars. He said, “Your kingdom come on earth as it is in heaven.” What actually is the Kingdom of God?
Is it some impractical things that we can perceive after we die? Or is it something that we can experience in a concrete historical situation? The actualization of the kingdom came with the person of Jesus Christ and the final realization is yet to come in the future. The rule of the kingdom of God is peace, justice, forgiveness prosperity and wholeness. And the rule of the kingdom of God touches every aspects of human life.
Economic well being is an essential part of human life, and this, I think, is the duty of the church to take on the issue of poverty very seriously.
The Karens are peaceful people and weak in doing business. Be it in Burma or inside refugees’ camps, we will rarely see Karen running shops. The Karens are not shop keepers. This is not a good trait. For economic independence is equally important as political freedom. All the major shops and businesses are run by Muslims in all the Karen refugees’ camps. And where does this money go? It may not come back to Karen causes such as Karen churches, Karen revolution, Karen organization etc…
If shops are run and managed by our own people; money will circulate among us for our use.
Ultimately, the Karens must be self-support if they want the Burmese regime to listen to what they are trying to voice out. (This is where the Community Bank’s idea fits in)
For economic independence is as important as the political freedom.
3. Karen peace process:
How good it is to see brothers live in unity.
The Church has an enormous responsibility to be a servant of the society.
The Church should play an active role in establishing a peaceful society for people to live in. the Karen churches need to rise up and say, “Enough with this division, and enough with this fighting, enough!” The Church needs to work out a solution for the Karen conflicts. To be straight forward, the KKBC (Kawthoolei Karen Baptist Churches) is a servant for the reconciliation process of the two Karen groups. The KKBC, together with KBC (Karen Baptist Convention in Burma) and The TKBC (Thai Karen Baptist Convention) should begin to explore and actualize this task. They should be united. The Karens will one day be united.
This is a dream wild and untamed; a future foretold. These three things, I believe, need to be done. These things are urgent which need a start somewhere; it needs to start here and now. The future we believe in should motivate, shape, revolutionize and eventually transform the present. The force of darkness is soaring high, we are still hoping against hope. However, the Gospel of Jesus Christ and faithful prayers can material this dream one day. The only hope for our Karen people is God. "(Saw Wado, Maela Camp)

With Karen people in Maela refugee camp in Thailand along the Thai-Burma border

Since July 2005, I have been with the Karen people in Maela refugee camp along the Thai-Burma border. They are one of the major ethnic groups of people who have been facing intense and active genocidal persecutions from the Burmese junta for around five decades.

This camp is one of the seven major camps along the border inside Thailand. There are around 55,000 refugees here in the camp alone. They are confined in the camp and hardly have the oppurtunity to earn their living--though some do small scale business.


These displaced people (refugees) are supported by many NGOs. They get their daily rations in terms of rice, charcoal for fuel, cooking oil, fish paste, and bamboos and leaves for houses. Besides these supports, they are also supported in terms of education--schools and the stationaries for school; health clinics; vocational schools; computer education; engineering college, and bible schools.

(They recieve bamboos and leaves for their house construtions from the Thai-Burma Border Concertium)For many of them, their whole lives circle in and around the camp. Decades of years have gone by with the hope to return to their homeland but no sign of political improvement inside Burma, rather a continous displacement of people in huge scale from inside their homeland. Many people who cannot make it to the camps have to opt to stay in the forest in groups and have to be "On the Run" (a documentary on the Internally Displaced People inside Burma) relying on their physiological abilities to digest and assimilate anything they eat for their food as the means for survival. (Children and youths having fun!)

(The market inside Maela Camp)


The UN has been helping these people by working hand in hand with many organizations. One way of giving them a better chance, besides the camps,for their future is to send them to the third countries which are willing to accept them. Many have been sent to the States, Canada, New Zealand, Norway and Australia.